Eastern Orthodox/oriental church

QuestionQUESTION: can we considered JESUS AS THE FIRST PARACLETOS.....OR WHAT DOES IT MEANS ANOTHER PARACLETOS...?
WITH GREETING

ANSWER: Glory to Jesus Christ!

The word "paraclete" is generally translated in English as "Comforter", "Counselor", or "Advocate". The image behind the term parakletos, on the other hand, is different. It is more specific. We understand it to refer to the Holy Spirit. He is not merely a "prophet" which is not part of the word "paracletos", He is the Holy Spirit.

There is, however, another observation worth making, because Jesus does speak about prophets who will come after Him. Jesus answered, "Watch out that no-one deceives you. For many will come in my name, claiming, 'I am the Christ', and deceive many. ... and many false prophets will appear and deceive many people. Matthew 24:4,5,10

I know that many Muslims, who do not believe that the Christ is God, try to convince people that there is no Holy Spirit. If Jesus is not God (according to Islam) but only a prophet or messenger, then their prophet can be another messenger. But Christ our Lord is more than a messenger, He is not merely a prophet and He is not merely a "paraclete". He is the Word, the Son of God, unique. And the Holy Spirit, the Comforter, the Spirit of Truth, is THE Paracletos. He is also unique, not just "another paraclete".

Wishing you a spiritually profitable Holy Lent, a Blessed Holy Week, and a Glorious Resurrection of Christ,

Your servant,
Herman

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QUESTION: what is the basic difference b/n eastern and oriental orthodox churches... related with church order like dogma ,canon and Tradition ...
whith greeting

AnswerThe Eastern and Oriental Churches are very similar, since they do share a common history for over 400 years. The Orthodox Churches consider the Oriental churches to be monophysite from the Greek: μονοφυσιτισμός from μόνος monos, "only, single" and φύσις physis, "nature"). This is the belief that, after the union of the divine and the human in the historical Incarnation, Jesus Christ, as the incarnation of the eternal Son or Word (Logos) of God, had only a single "nature" which was either divine or a synthesis of divine and human. The Eastern Church believes that Christ maintained two natures, one divine and one human, after the Incarnation.

Historically, Monophysitism refers primarily to the position of those (especially in Egypt and to a lesser extent Syria) who rejected the Council of Chalcedon in 451 (the Fourth Ecumenical Council). However, many Oriental Orthodox reject the label "Monophysite" even as a generic term, but prefer the term Miaphysitism. Miaphysitism holds that in the one person of Jesus Christ, Divinity and Humanity are united in one (μία "one") or single nature ("physis"), the two being united without separation, without confusion, and without alteration.

Historically, Chalcedonian Christians have considered Miaphysitism in general to be open to an orthodox interpretation, but they have still consider the Miaphysitism of the non-Chalcedonians to be a form of Monophysitism. The Oriental Orthodox Churches themselves reject this characterization, but they do still reject the Council of Chalcedon and those following it.